ABOUT THE ROMANIZED POPULATION FROM THE NORTH OF THE LOWER DANUBE IN THE EARLY MIDDLE AGES
The study refers to some aspects of the organization and daily life of the Romanized population in the Balkans and Pannonia.
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The study refers to some aspects of the organization and daily life of the Romanized population in the Balkans and Pannonia.
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Family law is an important part of the civil law. Since the Roman Law this continues to be important part of this field. With the analysis of the paper the differences and similarities of norms from Scanderbeg, Lekë Dukagjini and Dibra Canon are underlined and emphasized. Paper covers and analysis the norms of historical law and customs through interpretation also positive norms of the countries where Albanian population lives. Engagement, marriage, the rights and duties of spouses during the marriage as regulated by the codexes through the history are analyzed as well as the disposal from sheria along with the rights and duties of spouses based on the positive law, for comparative reasons. Engagement is the first initiative before the marriage is concluded. Marriage was concluded after the engagement and it lasted until the death of spouses. The rights between spouses were always different where husband had more rights related to his wife. There were cases when he had the possibility to even kill his wife if the loyalty was not respected and also to divorce whenever he found it useful.
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The union of Great Bolgaria lasted approximately from 632 to 679. S. Pletneva writes that the capital of this state was the city of Phanagoria, which was located on the Taman Peninsula. This is unacceptable, because archeology shows that more important artifacts associated with donations from the court of Constantinople during the time of the great ruler Kubrat are located near the Middle Dnieper, Poltava region. In turn, the morpheme `ta` indicates the supremacy of Poltava, therefore, the city with this name was the capital of the Bolgarian state.
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Mermaids and Other Undines: Medieval Representations of Scandinavian Aquatic Figures. Without claiming to be exhaustive, this article compares the different aquatic figures of Scandinavian imagination, and the representations relating to Scandinavia, taking into account their cosmic aspect. This paper highlights the close connection of these creatures with time, weather and music, and the evolution of the representation of sea creatures that embody geography and climate, real or fantasized. These representations evolve, especially because of the important Christianization process that they undergo. With Christianization, these sea creatures tend towards demonization, and they’re influenced by Occidental representations, especially with those of the sirens of the Nibelungenlied. Scandinavian aquatic figures represent different dangers according to the type of water in which they live: salty, soft or marshy. According to their gender, the marine creatures which embody different risks are put in perspective in a comparative approach that links the Eddas and the stories reported by Xavier Marmier, especially Danish and Swedish. Thanks to the privileged bond these figures, emerging from the Edda, sagas and ballads, maintain with speech and music, their evolutions and their representations survive in the collective imagination related to Scandinavia.
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The Elucidarius (Lucidarius), a collection of Mediaeval knowledge and beliefs, was very popular in Mediaeval Europe. All translations of this Mediaeval work of prose into other European national languages are known to originate from two main versions – Honorius Augustodunensis’ Latin “theological” version, and a German compilation of Honorius’ works and other non-theological works of various content. This paper focuses on the language of indirect (via Italian and German) 15th- to 19th century Croatian translations of this Mediaeval text. All of the Croatian translations are in local speeches of the Čakavian dialect. The versions of the Lucidarius from the Siena miscellany and the Tihić transcript were created according to Italian translations of Honorius’ work, and do not belong to this same manuscript series. Translations from the Old Czech differ from their later transcriptions, however this group of texts give indications of the existence of two initial versions created on the basis of an unknown original translation: the first of these two is the Lucidarius from the Žgombić miscellany (closest to the original translation), and the other is the Lucidarius from the Petris miscellany. All more recent transcriptions created between the 15th and 19th century in the region ranging from Kvarner Bay to the island of Pašman are more similar to the version from the Petris miscellany, although they also share some characteristics with the version from the Žgombić miscellany.
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There are numerous studies in the literature on the nature of the sultanate and its emergence in the founding years of the Mamlūk state. These studies have discussed the distinction between puppet sultan and authoritarian sultan and have drawn attention to the tensions between the sultan and the elite amirs. Moreover, after the assassination of al-Malik al-Muzaffar al-Sayf al-Din Quṭuz, a rationale such as “whoever kills a sultan becomes a sultan” as a form of being a sultan also took place in literature. However, since this postulate has not been sufficiently analyzed at the historical level and general conclusions are drawn about an event, the ground has been prepared for this understanding to appear as a phenomenon in literature. This work attempts to solve this problem by analyzing the assassination of Quṭuz in the chronicles of the period, gaining a number of insights into how the process actually took place. The contradictory statements of the sources on this subject were examined on a historical level and an attempt was made to uncover the context of the theory in question. In addition, the weakness of the proposition was emphasized by mentioning the disconnection of the problems faced by al-Malik al-Ẓāhir Baybars in the first years of his reign with the understanding of “who kills a sultan becomes a sultan.”
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Tatev monastery is one of the famous historical, religious-cultural centers of medieval Armenia, whose epigraphic inscriptions have great importance for the study of the history of South Caucasus. Numerous inscriptions are preserved on the walls of churches and memorial monuments of the monastery and many of them remain unpublished. A mirror-writing epigraphic cryptography is preserved on the exterior southern wall of St. Paul-Peter Cathedral of the monastery, whose decipherment has been the main occasion of this publication. The inscription reveals the names of bishops Anton, Stepanos and Father Kirakos – most likely visitor-donors who came to the Tatev monastery as pilgrims and made donations, for which their names were awarded to be mentioned on the walls of the church as the “Book of Life”. As a result of this discovery, the number of Armenian mirror-writing cryptographs (which are known from various Armenian monuments: Kurtan, Tanahat, Sevanavank, Litchk, Haghpat, Old Shinuhayr etc.) has been increased.
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The dominant purpose of this article is to clarify issues related to the genealogy and chronology of one of the branches of the Kakhetian Royal Bagrationi Dynasty, the princes Davitishvili (Ramazishvili/ Ramazashvili).In particular, the article sheds light on the inquiry of the origin of the princes Davitishvili and, at the beginning of the 17th century, the formation of their younger, lateral line - the princes Ramazishvili / Ramazashvili.In the historical sources of the XVII-XVIII centuries, they are conspicuous as Ramazishvili or Ramazashvili. Based on historical records and documents of the 17th century, it turns out that the ancestor of the line of princes Ramazishvili / Ramazashvili was Prince Ramaz, son of Georgi Davitishvili. His descendants now live in Georgia, the older line in Tbilisi and the younger line in Kakheti - in the village of Pshavela.The article provides a genealogical fragment of the princes Davitishvili and their offshoots of the princes Ramazishvili/Ramazashvili. The think piece also cites for the first time the charter of 1786 given by King Erekle II to Konstantin Ramazashvili.
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The quality of the narrations of 'Abdullah b. Salih al-Misrî (d. 223/838), one of al-Bukhârî's famous teachers, in al-Jâmi al-Sahîh has been a matter of debate among hadîth scholars. Abdullah b. Salih, whose narrations are narrated by Abu Dâwûd, al-Tirmidhî and Ibn Mâjah, is an important figure whom al-Bukhârî interviewed and also narrated from him in his works such as al-Adab al-mufred, al-Kirâʾa Khalfa al-imâm and al-Târîkh al-kabîr. However, whether he narrated directly from him in al-Jâmi al-Sahîh has been a matter of debate among the scholars of Hadith. Ismâ'îlî (d. 371/982) and al-Hâkim (d. 405/1014) claim that al-Bukhârî did not narrate any hadîth from him in his Sahîh, while al-Zaḥebî (d. 748/1347) and al-'Aynî (d. 855/1451) argue that he did. It is possible to say that this disagreement is due to two reasons. The first is that there are differences between the copies of the Sahîh, and the second is that al-Bukhârî mentioned some of the narrators in an incomplete form. In this study, we will investigate various copies of the Sahîh and focus on whether the person whose identity is mentioned as "Abdullah b. Sâlih", "Abdullah" and "Abû Sâlih" in them is really Abdullah b. Sâlih al-Misrî. In addition, we will touch upon the evidences relied upon by the muhaddithis who express an opinion on this issue in terms of narration and dirāyah, and we will also draw attention to how the sîgas of tahammul and âdâ used in the narrations should be understood. Finally, we will try to determine whether al-Bukhârî has made any tahrīj from 'Abdullah b. Salih in his Sahīh, and if so, for what purpose, i.e., for ihtijâj or istishhâd.
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In Ghazali, living things consist of three classes: animals, angels and humans. In terms of the position occupied in creatures, animals and angels form the opposite poles, while humans are in the middle class because they have some distinctive and common features with the other two. Here, in terms of living, man is placed in a superior position over animals, and angels over human beings. Because man has a mind that is not found in animals, and an angel has a "nearness to God" that is not found in human beings. However, while it is impossible for an animal to become like a human, it is quite possible for a human to become like an angel. Because, in order for the animal to get closer to the human and the human to the angel, soul and mind are needed. It is the human, not the animal, that has the soul and the mind. However, on this journey, man encounters two great obstacles: his own body and the devil. But he is not helpless in the face of these obstacles; the angels are always with him as supporters of the soul that is from the same realm as them. In short, with his body and soul, man can be good or bad religiously and morally according to the attitude he takes in the face of the angel’s inspirations and the devil’s misgivings. In this respect, it can easily be said that he is in a very unique position among creatures.
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Review of: Pınar Ülgen, Orta Çağ Avrupası’nda Ölümle Dans, Yeditepe Yayınevi, İstanbul, 2022
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The article is devoted to the relations of the Duke of Świdnica and Jawor, Bolko II the Small, ruling from 1326 to 1368 with the Cisterians. Basing on source analysis, the author has described the Prince’s bestowals as well as acceptances of various transactions made by the Cisterians of Krzeszów, the village under his rule. Additionally, the relations between the Prince and the monasteries in Lubiąż and Kamieniec Ząbkowicki, possessing land within the Duchy of Świdnica and Jawor, have also been presented. A conclusion may be drawn from this analysis, that Bolko II was taking care of the monastery as it was the burial site for his ancestors’. The other abbeys had been less of interest to him. What is also visible is that the Prince was reluctant to new transfers of land, he was more willing to accept the monks’ transactions.
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Dental caries testing provides information about diet, hygiene and eating habits. This information can be useful in reconstructing the living conditions of historical populations. The aim of this study was to determine the frequency of dental caries in adults and children in the Early Middle Ages population from Starorypin (Poland) and compare the results with other early medieval populations from Poland. A total of 346 adult permanent teeth and 131 deciduous teeth were included in the study. Both the macroscopic method and imaging methods (X-ray and a light-induced fluorescence technique) were applied in the study. Dental caries were recorded in 33% (115/346) of the permanent teeth and in 10% (13/131) of the deciduous teeth. In permanent teeth, dental caries were diagnosed on the approximal surface, while dental caries in deciduous teeth are most often diagnosed on the occlusal surface. Early childhood caries (ECC) were mainly diagnosed on the teeth of individuals within the 3.0–5.5 years age group. The frequency of dental caries seemed to be high compared to other early medieval populations. The obtained results may have been influenced by ‘broadband’ odontological research methods, not limited to the macroscopic method alone. However, it can be also argued that the frequency of dental caries observed in this study might have been influenced by a highly varied diet, as indicated by archaeozoological and archaeobotanical studies. The surfaces affected by dental caries correspond to findings of other studies showing that in adults, these were the approximal surfaces, while they were the labial/occlusion surfaces on the deciduous teeth.
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Our study analyzes the literary sources regarding the first millennium of the Christian era. I studied especially the presentation of the main political events reflected in the historical literature of that time. The study also refers to the territory north of the Danube where the Romanian state was formed in the contemporary era.
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During the many years of archaeological research in the settlement micro-region in Ulów in Middle Roztocze, traces of human presence dated to Old and Middle Stone Ages (Palaeolithic and Mesolithic) were discovered. M ost sources are flint materials, most of which lost their stratigraphic context due to subsequent settlement. At the current stage of research, their classification is possible only on the basis of a typological and comparative analysis. M ost likely, the oldest traces of human occupancy in the vicinity of Ulów can be synchronized with a series of radiocarbon dating obtained for samples of charcoal from five different archaeological sites. The to-date discoveries have revealed new sources for research on the Palaeolithic and Mesolithic periods in south-eastern Poland.
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The archaeological researches carried out in 1971 and during the 2006-2007 period at the Bucharest “Sf. Nicolae Dintr-o Zi” Church (St. Nicholas From a Day Church), 22 Academiei Street, revealed 84 funerary complexes, most of them inside the church, datable from the second half of the 16th century, to the beginning of the 19th century. Out of these, twenty-six complexes (twenty tombs and six re-burials) were anthropologically analyzed, with the studied sample being, from the demographic point of view, typical of the medieval and modern cemeteries in the vicinity of Bucharest churches. The scant number of subadults in the batch is probably due to the archaeologist’s selection of skeletons for anthropological analysis, a selection of re-buried bones becoming also obvious, the bones of limbs and skull cap often being presented in greater quantity. Dental diseases, nutritional deficiencies, traces of infections, osteoarthritis and fractures are the most common pathological lesions in the analyzed sample.
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Archaeological research carried out between 2020-2021 inside the Church of St. Nicholas –“Manea Brutaru” in Bucharest led to the discovery of 117 graves and other 34 re-burials. The church, dating from the second half of the 18th century, overlaps a necropolis with four phases of use, a necropolis that cannot be dated later than the year of building of the brick church - 1787. A big part of the 117 graves had funeral inventory, but three burials of women stand out. Two of them, namely M46 and M66, had hair ornaments made of textile material, hairpins and glass beads, and M90 is a special case because it was buried in a crypt (C1) located in the Z3 wall of the western side of the church. This paper includes a bioarchaeological study conducted on these funerary complexes in order to see if the inventory of the three women can be correlated with a better health.
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The article deals with a hoard of 31 Hungarian denars of Matthias Corvinus and Vladislav II (24 and 7, respectively), issued between 1468-1505, in workshops of Kremnica, Baia Mare, Buda, Cassovia, Wrocław, Vienna. The hoard was found on the territory of Bârlinți village, now extinct. The village was mentioned in the written sources since the 15th century. It was located on the left bank of the Corovăț river, about 500-600 meters from its discharge in Siret. Currently, the hoard is kept at MȘAEO.The hoard from Bârlinți joins other monetary deposits found on the territory of Principality of Moldova, which included Hungarian denars of these two issuers, dated from the 16th till the 18th centuries (over 30 coin hoards). The closest analogy is the Suceava/1967 deposit, formed of 69 denars, with a terminus post quem 1501.The discussed hoard is interesting from the point of view of the monetary marks and/or signs that appear in different combinations on coins. Some of them are not published. The article discusses in particular the period of issue of these coins. Among the lesser-known pieces are those of Matthias Corvinus, struck in the Kremnica workshop, probably by Veil Mühlstein, and especially those attributed to the workshop of Wrocław and Vienna. Also, some coins of Vladislav II minted at Kremnica by Stephanus Ryzmegl and Erasmus Rezl, Andreas Hellebrand and Franz Körnidel are discussed.
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This article presents and briefly discusses the coin hoard found by chance in a yard of a household from the village of Groși (Bihor County), on October 17, 2018. The hoard consists of 487 silver coins: Hungarian breiter groschen (the grosz with the value of five denarii) and denarii minted by Matthias II and Ferdinand II, Transylvanian breiter groschen and polturas (1 ½ grosz) issued by Gabriel Bethlen and George Rákóczi I, Polishsix grosz and three grosz coins and polturas issued by Sigismund III Vasa, Swedish polturas issued by Gustav Adolf and Queen Christina, as well as Prussian polturas issued by Johann Sigismund and Georg Wilhelm. The post-quem term of the hoard is given by a Transylvanian poltura minted in 1638. Compared to the group of coin hoards ascribed to the time interval between 1629/1630 and 1668, the Groşi hoard has the specific structure of circulation hoards, characterized by the preponderance of Polish, Swedish and Prussian polturas, to which are added Hungarian and Transylvanian breiter groschen, the distribution by workshops and years of issue being determined by the volume of the production
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The paper is analyzes the history of the Matarango Arbaneshi feudal family and its position among the major political and military powers in the Balkans during the 13th and 14th century. It is determined that the Matarango family, since it was first mentioned in the historical sources in 1297, played a minor, but yet visible role in the political and economic life of what is today the south coastal area of the Republic of Albania. The policy of balancing and yielding to larger and stronger political powers was essential for the survival and strengthening of this family. Therefore, members of the Matarango family can be found in the service of the Byzantine Empire, but also in that of the Serbs and the Angevins. The collapse of the centralized Serbian empire and the emergence of regional lords, despite the efforts of sebastokrator Blasius Matarango, decisively influenced the disappearance of this family.
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